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Messages - Subramanian.R

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7816
General topics / Re: Tevaram - Some select verses.
« on: April 29, 2016, 09:15:12 AM »
Verse  324:


கரவாடும் வன்னெஞ்சர்க்
   கரியானை என்றெடுத்துப்
பரவாய சொல்மாலைத்
   திருப்பதிகம் பாடியபின்
விரவார்தம் புரம்எரித்த
   விடையவனார் வெள்ளெயிற்றின்
அரவாரம் புனைந்தவர்தந்
   திருமுன்றிற் புறத்தணைந்தார்.



"He is unknown to the deceptius hearts, all evil!"
Thus he oped his adorable decade, a garland
Of words divine; then he moved to the place
Beyond the divine yard of the Lord, the Rider
Of the Bull who burnt the triple cities of foes,
The Lord that wears as garlands white-fanged snakes.   


Arunachala Siva.

Arunachala Siva.

7817
General topics / Re: Tevaram - Some select verses.
« on: April 29, 2016, 09:13:22 AM »
Verse  323:



வார்ந்து சொரிந்த கண்ணருவி
   மயிர்க்கால் தோறும் வரும்புளகம்
ஆர்ந்த மேனிப் புறம்பலைப்ப
   அன்பு கரைந்தென் புள்ளலைப்பச்
சேர்ந்த நயனம் பயன்பெற்றுத்
   திளைப்பத் திருவே கம்பர்தமை
நேர்ந்த மனத்தில் உறவைத்து
   நீடும் பதிகம் பாடுவார்.


Tears cascading from his eyes gushed in waves
On his frame, thrilled to its roots in every pore
Of hair; his bones were tossed with the waves
Of melting love; his eyes reveled in the bliss
Of vision divine for which they were created;
Becomingly enshrining Tiruvekampar
In his mind, he hymned Him.

Arunachala Siva.   

7818

We cannot manoeurve and progress towards victory over an enemy that outnumber us, in such
an inimical battlefield, called the human mind, without soliciting real help.  Without an experienced
guide as the General of our forces, we may even court a fatal consequence. By legitimizing and
even deifying our ego's habitual heedless indifference to God, and by labeling its urges as 'inner guru'
or 'Voice of our Spirit', we inevitably fall into the death trap of pramada.

In the Udyoga Parva of the Mahabharata epic, the blind king Dhritarshtra, who symblizes the blindness
of the ego, cynically asks Sage Sanatsujata:  "What is death?"  The Sage replies:  "Pramada is death!"
[Saint Poet Arungiri Natha uses the word  marana-pramada].  It should be understood that the definitions
of Sanskrit words are subject to philosophical intentions, and thus are prey to individual bias.
Therefore disagreement and even argument concerning proper meaning and usage are commonplace.   Nevertheless, the most learned scholars agree that the ancient definition of the word 'pramada' comes
from its usage in this scripture.  The word 'mada' means intoxication and when prefixed by 'pra' it
becomes intense intoxication to the degree of madness.

Sage Sanatsujata is indicating the presence of 'pramada' brings about a spiritual death.  Thus,
the spiritual madness that at first manifests as indifference, inattention, and negligence becomes deadly because it is directed towards God.  This is not to be defined as forgetfulness of the Self, unless one
admits to a willful and belligerent forgetfulness.

The offspring of pramada is 'duragraha', adamant determination to do that which you know you should
never do.

The compound spiritual fracture of being indifferent to God and habitually partaking in negative action
with utter disregard for the negative consequences, creates a karmic blood-letting, fatal even to
the strongest constitution.

(Source: An article from Mountain Path by Swami Sadasivananda. )

Arunachala Siva.

7819
General:

Philosophy is the pursuit of wisdom and it includes the metaphysical inquiry into the nature of reality as
a whole and man's moral and spiritual endeavor to realize it.  It satisfies the highest needs of life.
This truth is enshrined in the Upanishads, the Gita and Brahma Sutra and, though their teachings are
similar, their beginnings and methods are different. While the Upanishads stress the mystic and intuitive
aspects of Vedanta, the Sutra emphasizes the metaphysical aspects, and the Gita emphasizes moral and
spiritual purification. The Sruti and Sutra contain the eternal foundations of Vedanta, and the Gita as the
Song Divine is the note of harmony that it strikes among the fundamental problems concerning the
approaches to nature, spirit, and God.

Since the three are interrelated and not mutually exclusive, the Gita is free from the defects of naturalism
and absolutism.  The philosophy of nature recognizes in a realistic way the unity of Prakrti and its value
as the environment for evolving self. Gita also implies that the panorama of nature is an interminable
battlefield.  Life permeates plants, animals, and micro organisms in soil, air and water.  All are equally
important for the harmonious functioning of nature.  The Gita's spiritual philosophy is an inquiry into the
nature of Purusha or Atman and the means to realize it.  The moral theory is delineated from the fundamental
quest.

contd.,

Arunachala Siva.     
         

7820
General topics / Re: Abhirami Andati - verses and meanings:
« on: April 28, 2016, 11:51:21 AM »
Verse  41:


41: புண்ணியம் செய்தனமே-மனமே.- புதுப் பூங் குவளைக்
கண்ணியும் செய்ய கணவரும் கூடி, நம் காரணத்தால்
நண்ணி இங்கே வந்து தம் அடியார்கள் நடு இருக்கப்
பண்ணி, நம் சென்னியின் மேல் பத்ம பாதம் பதித்திடவே.

அபிராமி, புதிதாக மலர்ந்த குவளைக் கண்களையுடையவள். அவள் கணவரோ சிவந்த திருமேனியையுடைய சிவபெருமான். அவர்களிருவரும் இங்கே கூடிவந்து அடியார்களாகிய நம்மைக் கூட்டினார்கள். அத்துடன் நம்முடைய தலைகளை அவர்களுடைய திருப்பாதங்களின் சின்னமாகச் சேர்த்துக் கொண்டார்கள். அவர்களின் அருளுக்கு நாம் புண்ணியமே செய்திருக்கிறோம்.

Abhirami has got eyes which are like newly blossomed Kuvalai flowers.  Her consort is having a red
hued body, Siva.  These two have come here to see their devotees here.   They are holding our heads
as flowers on their holy feet. We are fortunate with a lot of merits to get their Grace.

contd.,

Arunachala Siva.   

7821
When we read accounts of Arthur there is no doubt that he was a gentleman of the old school.  He was
emotionally undemonstrative but naturally polite and reserved, not out of arrogance but more out of respect
for whatever he was with.  He never uttered a word more than necessary and was content to remain
perfectly quiet for any length of time, much to the discomfort of those who came to seek his company and hoped for a string of wise statements from him.  He had no small talk.  This was apparently quite a contrast to his younger University days when he was gregarious;  a member of a debating team and various other societies which were part of the normal activities available at Oxford.  But he always retained his wit and an unexpectedly delightful dry sense of humor.

Unless one knew it from his writings or his acquaintance, his placid demeanour would disguise his powerful
and unrelenting dedication to the teachings of his guru.  Arthur did not believe in half measures and though
he was married and had three children, his heart and soul was dedicated to the quest for truth.  Like an
Arthurian Knight, once he had committed his life, there was no slackening nor turning back.   
         

contd.,

Arunachala Siva.

7822
The World, I and God:

Who is asking questions, and formulating answers?  I AM.  Who has the need to know?  I HAVE.   There
are three entities, no more and no less.  The world, I and God.  This God is a word, a concept, a postulate
-- but necessary to complete the cosmic inquiry, because creation inevitably brings up the reference to
a creator.   When finally resolved, the word God may change to Absolute, or to Reality, or even to Unified
Theory of Everything.  The point is this:  the created world of matter asks no questions and needs no answers;
God should have no problems, and in any case is not asking questions.  It is I, this person somewhere in-
between the two, with the gift or curse of a mind.  Mind is conscious faculty that makes me more than matter
but less than God, and this mind is posing the questions and is restless for answers.

Every thought arises as a nascent whisper of sound within me, and is shaped by words that constitute my
language.  I have lived and learnt and communicated with these words always and these same words must
now carry me to the new frontiers I dare to explore.  And of these words, time, space and causation are the
irreducible datum that circumscribes every event.  Any happening is in space at some time and due to some
cause.  Where, when and why or how are the questions that are always involved.  All these seems to be OUT
THERE, but the knowledge of it, the perception and the formulation is IN HERE, in me. In my vocabulary the
orbiting worlds are dead, while I am alive.  What makes the difference?

contd.,

Arunachala Siva.                   

7823
46.  On the other hand the Advaitic state has NOT been attained by one who, knowing the substance
of the sacred lore, as a doctrine by his intellect alone, is satisfied with it without striving to win actual
experience of the Self.

47.  Such a one has not dissolved the world appearance by remaining in the true state of the Self as
the Supreme Reality.  He that knows the Self by understanding the substance of the books has not got
rid of his false notion that the body is the Self!

48. It has been stated by Guru Sankara that such a one is really not different from the brutes.  Brute-
hood is defined by Sages as that by which one regards the Self as limited to the body.

49.  Hence for him that just knows the sacred lore, the belief that the world is real as such (in its own
sight), does not cease.  Deluded by this false belief he ever wanders helplessly in samsara like all the rest.

50.  It is said (by Sri  Bhagavan) that the knower of the sacred lore whose mind has not subsided
in Peace, (of the Supreme State) is just like a gramophone.  It is also said (by Sri Bhagavan) that he is
even worse off than the man without learning, because unlike the latter, he is overwhelmed by moods
of pride and so on.

51.  This theoretical knowledge is styled inferential knowledge (as of a thing absent).  But the Self
is never absent.  How can inferential knowledge of one that is ever present be true Knowledge?

contd.,

Arunachala Siva.               

7824
8.  Sri Shanmukha:

Hearken to the ocean of knowledge imparted in Kailasa to sage Ribhu by Sankara Himself, the consort
of Parvati.

9.  Once the brahmana sage Ribhu, son of Brahma, saluted Siva who is omnipresent, bestower of
auspiciousness and the great Lord;  and then extolled His virtues in a state of ecstasy:

10.  Ribhu:

Salutations to Siva glowing with the sun, the moon and the fire (as the three eyes), with a forehead
aglow with the triple stripes of sacred ash;  serpent decked;  with the matted locks tied up as jatajuta
shining with the crescent moon and the one who wraps the elephant hide around his waist as garment.

11.  Protect me O Lord, with eye on the forehead; who punished Daksha in the fire sacrifice;  who has
the great bull gleaming white for mount;  who grants the imperishable fruit of knowledge;  who is with
sacred ashes smeared all over the body and wearing rudraksha (sacred bead) garlands and venomous
snakes on the spacious chest;  who has the dire poison for food; whose lotus feet are worshipped
by the holy mendicants.

12.  O wearer of the Ganga and the moon on the crest; consort of Parvati who is the daughter of the
Himalayas that support the earth!  Grant me the impeccable love for Your lotus feet that removes
pain.  Blessed with the bliss obtained by pleasing Siva, I care not for the celestial beings like Brahma,
Vishnu, Indra and those in the heaven who are all subject to the downfall. Such is my conviction!

13.  I shall have the holy sight of the Lord in the company of mother Uma, whose dance of transcendence
keeps in sway the matted locks and the ornamental half moon encircled by the stars thereof, whose lotus
feet are antagonistic to the wheel of transmigratory existence, which are insuperable and which elevate
the worlds;  which are fatal to the vicious and bestow boons upon the pious.

contd.,

Arunachala Siva.             


7825
General topics / Re: Tevaram - Some select verses.
« on: April 28, 2016, 09:44:20 AM »
Verse 322:



திருவா யிலினைப் பணிந்தெழுந்து
   செல்வத் திருமுன் றிலைஅணைந்து
கருவார் கச்சி ஏகம்பர்
   கனக மணிமா ளிகைசூழ்ந்து
வருவார் செம்பொன் மலைவல்லி
   தழுவக் குழைந்த மணிமேனிப்
பெருவாழ் வினைமுன் கண்டிறைஞ்சிப்
   பேரா அன்பு பெருகினார்.

He prostrated before the Temple-Tower and rose up;
He moved into the opulent yard divine;
He made his sacred round of the beauteous shrine
Of Ekampa Nathar, the Lord of Genesis,
The Ruler of Kanchi; he beheld the Lord
Of Vita Immortalis whose golden frame grew supple
When the daughter of roseate and auric Himavant
Hugged Him; he adored Him and stood poised
In steadfast devotion.

Arunachala Siva.

7826
General topics / Re: Tevaram - Some select verses.
« on: April 28, 2016, 09:41:53 AM »
Verse 321:



எதிர்கொண் டிறைஞ்சுஞ் சீரடியார்
   தம்மை இறைஞ்சி எழுந்தருளி
மதில்கொண் டணிந்த காஞ்சிநகர்
   மறுகுட் போந்து வானநதி
குதிகொண் டிழுந்த சடைக்கம்பர்
   செம்பொற் கோயில் குறுகினார்
அதிர்கொண் டலைநேர் மணிமிடற்றார்
   ஆண்ட திருநா வுக்கரசர்.


He paid obeisance to the glorious servitors
Who adored and received him; Tirunavukkarasar,
The one ruled by the Lord whose beauteous neck
Is dark like the rumbling cloud, moved into the city
Of Kanchi girt with a fort, and reached
The temple of the Lord on whose matted hair
The celestial river descended in smashing leaps.

Arunachala Siva.

7827
General topics / Re: Tevaram - Some select verses.
« on: April 28, 2016, 09:39:36 AM »
Verse 320:


தொண்டர் ஈண்டி எதிர்கொள்ள
   எழுந்து சொல்லுக் கரசர்பால்
கொண்ட வேட்கைப் பொலிவினொடுங்
   குலவும் வீதிப் பணிசெய்யும்
அண்டர் அறிதற் கரியதிரு
   அலகு முதலாம் அவையேந்தி
இண்டை புனைந்த சடைமுடியார்க்
   கன்பர் தம்மை எதிர்கொண்டார்.


They blazed in their habit of serivitorship divine;
They thronged to receive the lord of language on his way;   
They had with them brooms divine and other
Serving tools -- unknown even to the celestial beings --, plied
In the service of the streets divine; these devotees of the Lord
Whose matted hair is decked with Indai-chaplets,
Received him in their strength.   

Arunachala Siva.

7828
General topics / Re: Tevaram - Some select verses.
« on: April 28, 2016, 09:37:27 AM »
Verse  319:


மாட வீதி மருங்கெல்லாம்
   மணிவா யில்களில் தோரணங்கள்
நீடு கதலி யுடன்கமுகு
   நிரைத்து நிறைபொற் குடந்தீபம்
தோடு குலவு மலர்மாலை
   சூழ்ந்த வாசப் பந்தர்களும்
ஆடு கொடியு முடனெடுத்தங்
   கணிநீள் காஞ்சி அலங்கரித்தார்.


In the streets dight with mansions and in all
Beauteous entrances they planted festoons;
Long-leaved plantains and bunches of areca
Were fastened; rows of pots filled with water
And blazing lamps were everywhere; they reared
Fragrant bowers where hung garlands woven with
Petaled flowers; streamers that wafted
In the wind were hoisted; thus they decked
The vast and beauteous city, Kanchi.   

Arunachala Siva.

7829
General topics / Re: Tevaram - Some select verses.
« on: April 28, 2016, 09:34:29 AM »
Verse  318:


ஞாலம் உய்யத் திருவதிகை
   நம்பர் தம்பேர் அருளினால்
சூலை மடுத்து முன்னாண்ட
   தொண்டர் வரப்பெற் றோமென்று
காலை மலருங் கமலம்போற்
   காஞ்சி வாணர் முகமெல்லாம்
சால மலர்ந்து களிசிறப்பத்
   தழைத்த மனங்கள் தாங்குவார்.



For the redemption of the world, him
The Lord of Tiruvatikai, by His great grace, afflicted
With a dire ache of stomach and straightway claimed;
"We are graced with his arrival." Thus the citizens
Of Kanchi whose visages bloomed in joy
Like lotuses that burgeon in the morn,
Felt delighted in their minds.   

Arunachala Siva.

7830
General topics / Re: Tevaram - Some select verses.
« on: April 28, 2016, 09:32:09 AM »
Verse  317:


செய்ய ஐயர் திருவோத்தூர்
   ஏத்திப் போந்து செழும்புவனம்
உய்ய நஞ்சுண் டருளும்அவர்
   உறையும் பதிகள் பலவணங்கித்
தையல் தழுவக் குழைந்தபிரான்
   தங்குந் தெய்வப் பதியென்று
வையம் முழுதும் தொழுதேத்தும்
   மதில்சூழ் காஞ்சி மருங்கணைந்தார்.


Having adored the Lord of the effulgent matted hair
Of Tiruvotthoor, he took leave of Him; thence
He visited the many shrines of the Lord
Who for the prosperous redemption of the worlds
Devoured venom, and adored Him there;
He then reached the outskirts of Kanchi
Girt with a great rampart and hailed by the whole world
As the shrine divine where the Lord grew lissom
When His Consort hugged Him close.   

Arunachala Siva.

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